America is back in Mindanao – right smack in the middle of a war against a Mranao family, the Mautes and the full force of the Philippine Armed forces. Ostensibly, the Americans are providing intelligence and surveillance planes.

Today, July 4, 2017, we should reflect back on July 4, 1946 when America gave Moroland — the Pat a Pangampong ko Ranao, the Sultanate of Maguidanao, the Rajahnate of Buayan and the Sultanate of Sulu — to the Indios-Filipinos in a newly created Republic of the Philippines.

As a consequence of that action, England immediately proclaimed Sabah, which was a territory of the Sulu Sultanate, into a Crown Colony and later gave Sabah to Malaya which became Malaysia.

England gave back Hong Kong to China in 1997 after 150 years of possession and Portugal gave back Macau to China in 1999 after around 450 years occupancy. America can still give back Moroland to its real owners — the Bangsa Moro. America can still undo what it had done on July 4, 1946 – only some 71 years ago…

In 2002, one hundred years after the official end of the Filipino-American war and the beginning of the Moro-American war, I wrote an editorial in my online journal, The Moro Review. In 2008, at the height of the MOA-AD brouhaha – when a great majority of the Indios clamored for the scrapping of the MOA-AD – there were accusations that the American government was pressuring the Philippine government to sign the agreement.

Now, in 2015, history seems to be repeating itself. In lieu of the the MOA-AD, the Noynoy Aquino government forged a new agreement with the MILF. While almost the same as the MOA-AD, the newly-elected Aquino was seemingly able to convince the majority of the Indio-Filipinos to support the new agreement. But the Filipinos were just biding their time and when the opportune time came (the Mamasapano incident), there was a hue and cry against the proposed Bangsamoro Basic Law, which resulted from the framework agreement between the MILF and the Aquino government.

And since it is July 4, I thought the 2002 editorial of the The Moro Review would be appropriate for re-posting. It is quite obvious that the great majority of the Indio-Filipinos would not want to give an inch to Moro aspirations of greater freedom and autonomy.

The Filipinos who are in uproar against the Government of the Republic of the Philippines (GRP) – Moro Islamic Liberation Front (MILF) Memorandum of Agreement on Ancestral Domain (MOA-AD) are claiming that the US has a hand in the negotiations. They are claiming that the US pressured the Philippine government to sign the MOA. What nonsense!

These people base their argument on the letter sent by the MILF to Pres. George Bush in 2003 asking the US to mediate for peace. What in the world is wrong with that? The Philippine government continually asks the US to help them in their fight against the Moros and the Communists. And the US obliges them all the time. It is but natural for the MILF to ask the US to help in the peace process instead of the war process.

I believe my brother had a hand in the MILF letter to President Bush. I knew of the letter even back then. And I thought it was a very reasonable request.

MORO REVIEW

From 2002 – 2005, I ran an online journal — The Moro Review. In light of what is now happening, perhaps it would be in order to look at the Moro Review’s May 2002 issue’s Editorial:

It has been 69 years since the United States of America gave the Moro nations — its people and territory — to the Indios to create a new nation-state called The Republic of the Philippines. (Aguinaldo’s Republic did not include the participation of the Moros and was not recognized by any country while the Japanese-sponsored Philippine Republic was recognized only by Japan.) America had no basis to do so. The Moros were never conquered by the Indios. Perhaps America can rectify its wrongful deed. England gave back Hong Kong to China after a century and a half of colonization while Portugal gave Macao back to China after ruling it for around 400 years. America can give back to the Moros the freedoms and territories they had lost (including Sabah) when America gave the Moro nations and Moroland to the Indios and their newly minted nation-state.

Perhaps the only time there can be peace in the Philippines is when the Moros and the Indios can live their lives in peace and freedom — separately.

July 4, 2002

Editorial

One Hundred Years Ago

Some one hundred years ago, the Americans, under the delusion of ‘Manifest Destiny’, betrayed the trust of Gen. Emilio Aguinaldo and other Filipino revolutionary leaders and conquered the Philippine Islands thus ending the very brief experience of Filipinos with republicanism.

Some one hundred years ago, the Americans, upon the prodding of Manila-based Europeans, decided to extend their imperialistic adventures to MOROLAND –Mindanao, Sulu and Palawan but not to Sabah. Although part of the Sultanate of Sulu, Sabah was untouched by the Americans because the British were there.

One hundred years ago, on July 4, 1902, US President Theodore Roosevelt declared the Philippine-American War as officially over.

Yet it was exactly one hundred years ago when the Moro-American war began. The first fight between the Americans and the Moros occurred in the Sultanate of Bayang in the land of the Mranaos. The intermittent but bloody fight that pitted the Krag versus the Kris lasted for some 30 years until the time when the Moros were co-opted into joining the Commonwealth in 1935 and the Republic in 1946.

One hundred years ago, America was an emerging power. The Moros, on the other hand, were still enjoying their freedom and independence from any colonial power. Both had just given the Spanish authorities their walking papers. The Americans gave the Spaniards a mock battle and the Treaty of Paris while the Moros enjoyed routing the Spaniards cloistered in their fortresses scattered all over Moroland.

During the American Occupation, all Moro nations — the Tausug, the Maguindanaons, the Buayanens, the Mranaos — expressed their desire for independence from American and/or separation from the Filipino administration.

However, the Indios, who started calling themselves Filipinos, led by Quezon and Osmena convinced a handful of Moro leaders to support Philippine (including Moroland) independence. They also campaigned vigorously in Manila and in Washington not to separate Mindanao from the Philippines. They argued that the Moros were not “civilized” enough to form their own government.

With their European background, the new Filipinos portrayed themselves as the inheritors of Western civilization, unlike the Moro “savages” who were described in images befitting the Westerners’ “Other”.

Various US investigative Commissions (like the Wood-Forbes Commission) favored separation of Mindanao and Sulu from the rest of the Philippines. The Bacon Bill of 1926 demanded such separation. US President Hoover vetoed the Philippine Independence Act of 1931 because of Moro protests.

But the Filipino leaders merely doubled / tripled their efforts. Regular missions to the US were sent to convince American leadership about the folly of trusting the Moros. The Filipinos only had to remind the Americans of the deaths and destruction the Moros had done to American army personnel in Mindanao and the report of US officials that “a good Moro is a dead Moro.”

The eloquence, charm and strong personalities of Quezon, Osmena, Roxas and their colleagues were all put to good use. No Moro leader went to the US to counter Filipino charges. And so the Tydings- McDuffie Law was passed in 1936 promising independence to the Philippine Islands, including Mindanao and Sulu.

In 1946, the US handed over the Moro nations to the Indios-Filipinos and formed a new nation-state to be called the Republic of the Philippines.

But the Moros, defending themselves from genocide, rose again in the early 1970s. The Moro fight has been officially recognized by the Organization of Islamic Conference with the MNLF having an observer status.

The various international agreements (Tripoli, Jakarta) signed by the Philippine government and the MNLF were honored more in the breach than in implementation.

In sum, from the 15th century, the Moros were masters of their destinies while the Indios were a subjugated people under the Spanish. It was only in the 20th century when the Moros finally accepted foreign (American) domination in exchange for the right to practice their religion and way of life. Later, they were co-opted by the Indios into a new nation called the “Filipino” nation and a new state called Philippine Republic. Some thirty years after their experiment with being Filipinos, the Moros rose again and asserted a new ethnic identity — the Moro nation (Bangsa Moro) . But the Moros were no match for Marcos’s diplomatic and political genius.

With the new century / millennium starting with an American War Against Terrorism, which many Muslims the world over see as the War against Islam, the prospect of a renewed Moro War is quite bright. (The lapsus linguae of US President Bush when he declared a “Crusade” against his enemies did not escape the Muslims’ attention).

Once again, the Indios-Filipinos have called on “Mother America” to help them fight the Moro “savages” now called “terrorists.

One hundred years ago, America unilaterally abrogated the Bates Treaty with the Sultanate of Sulu and illegally annexed the whole of Moroland. In 1946, America, without any basis, handed the Moro nations to the Indios-Filipinos.

Today, America is here again, upon the call of the Indios-Filipinos to fight the “terrorists” — the new adjective for Moros.

But we call on America not to be blinded again by the sweet words and promises of the Indios — like a new military base. We call on America to not to add another injustice to the Moro people. We call on America to right the wrong it had done to the Moro people. Our fathers and forefathers had asked America for protection against the Indios-Filipinos. Instead, America fed them to the lions, as it were.

In 1910, in a conference with US Secretary of War Jacob Dickinson, Datu Mandi said, ” As I look around, I see more Moros than Filipinos. That is why it’s called the Moro Province. If the American government does not want the Moro Province anymore, it should give it back to us. It is a Moro Province, it belongs to us.

Another Moro leader, Hadji Nuno said, “The Secretary of War must look the matter in the face. We have a different race, a different religion… If we should be given over to the Filipinos, how much more would they treat us badly, when they treated even the Spanish badly? The Spanish were their own mothers and their own fathers for generations.”

Today, as we look around the former Moro Province, we see there are now more Indios. That is why they want to limit ARMM to just a few provinces. Have they treated the Moros badly? They only killed and tortured tens of thousands of Moros during the Marcos regime, waged an all-out war against MILF during Estrada’s presidency and now have called on the US Marines for help. This is not to mention the marginalization and extreme poverty of the Moro people.

We ask America to uphold the right of the Moro people to freedom and to self- determination. Like our forefathers, we would rather be free under American neocolonial rule rather than marginalized under Indio-Filipino rule. Ever since World War II, the Moros, unlike the Indios, never killed any Amercian, especially American soldiers. Unlike the Indios, there are no illegal Moros in the US. There are no Moro communists. The Moros have not done any harm to the U.S.

The Americans have no reason to fight the Moros. But it has the moral obligation to undo what it did before. The US gave the Moros and Moroland to the Indios-Filipinos. Perhaps it is about time to give the Moros back their freedom. It is never too late to undo a harm done — even if it is one hundred years late.

There is ample justification, I believe, for the statement that emotionalism has beclouded and confused the North Borneo question. There are Filipinos who summarily adopt the my-country-right-or-wrong attitude; in specific terms, they tell us, “Let us have North Borneo by all means,” little realizing that by such a hasty, imprudent posture they render no little disservice to the very cause they propose to champion.

At the other end of the line are the faint-hearted souls who cherish a host of vague, nameless fears, and who have not stopped imagining the catastrophic, nuclear wars into which the Philippines would be drawn should it so much as attempt to press the claim to North Borneo, regardless of the merit or validity of such a claim. Responsible quarters confess to no little measure of amusement over the unrestrained enthusiasm, on the one hand, of home-grown nationalists in supporting claims — without adequate study of their validity — of sister countries in Asia over territories held by Western powers, and their unconcealed dread, on the other hand, in espousing a claim — without the slightest inquiry into its possible merit — over a portion of the globe’s surface which may belong as a matter of law and equity to Filipinos.

A good number of friends have asked me to deliver what they call an “impassioned speech” on the question, but I had felt that the time was not ripe and that the whole issue should be studied in an atmosphere of dispassion and restraint. I felt and still feel that the restoration of prudence and sobriety in the conduct of our foreign policy is a matter of cardinal importance. In the language of one world statesman, foreign policy is not only what we do, but how we do it.

If the Philippine claim to North Borneo is valid, we should — despite our standing as a young, physically weak nation — institute and press the claim in accordance with the accepted peaceful modes of settlement prescribed by international law and procedure. If, despite the assumed knowledge of the validity and justice of the Philippine claim, we fold our arms in mortal fear, we should lose not merely the respect of all law-abiding nations (the United Kingdom and the Asian countries inparticular), but also a considerable measure of self-respect — which, to my mind, is more important — and, by our own inaction and timidity,lose our faith in the ultimate validity of that which is right and just. If,on the other hand, we come to the conclusion that the Philippine claim is without basis, then we should say so and let the British Government know our stand. Such candor and probity will undoubtedly inspire the respect of the entire free world.

It is partly because of the well known regard of the British Government for the rule of law, and partly because of our deep-seated respect for the British institutions of law and order, that I have requested the Department of Foreign Affairs to make a careful, thoroughgoing study of the question and, if morally convinced of the merit of the Philippine claim, to institute and prosecute this claim through all peaceful processes, including diplomatic negotiations, good offices, commission of inquiry, arbitration, or resort to the International Court of Justice. There need be no fear of breach of amicable relations between the United Kingdom and the Philippines. Both are members in good standing of the United Nations; both are committed to the rule of law and to the necessity of maintaining a society of free men. On the other hand, the peaceful solution of the North Borneo question may well be a distinct Anglo-Philippine contribution, so sorely needed at a time such as this, where instead of a precarious equilibrium of terror as a temporary stabilizing factor in international relations, there should emerge more instances of healthy respect for law and for more voluntary arrangements among nations so that the moral force of right may be made to prevail over the right of might.

Friendly countries will therefore understand why the Filipinos view with deep concern any move on the part of the United Kingdom, in advance of the institution of such a claim, to render academic the North Borneo question through extra-legal means. For instance, a dispatch from Kuala Lumpur. Malaya, published in the New York Times issue of February 7, 1962. states and I quote:

“KUALA LUMPUR, Malaya, Feb. 6. — A political merger under a strong central government has been recommended by the Malaysian Solidarity Committee.”The five-state merger would create a federation of Malaya, Singapore Island — which is linked to Malaya by a three-quarter mile causeway — and the Northern Borneo territories of Sarawak, Brunei and British North Borneo.“A British and Malayan commission, headed by Lord Cobbold, former Governor of the Bank of England, is due to arrive in Borneo soon to inquire into public opinion in Sarawak and British North Borneo concerning the merger. Both are crown colonies. Brunei is a British protectorate, and its Government will deal directly with the Federation of Malaya and with London.”

One may well inquire: — why this plan of a merger at a time such as this? At any rate, and without considering such a development, let us consider the facts.

I . There is no controversy regarding one historical fact: namely, that in 1850, the Sultan of Brunei, in gratitude for the aid he received during war from the Sultan of Sulu, ceded North Borneo to the latter.

II. In January, 1878, the Sultan of Sulu entered into an agreement with two representatives of a private British company, namely, Gustavus Baron de Overbeck and Alfred Dent. It is at this point where controversy arises.

There are, to be sure, several versions of the agreement and quite a number of translations of said agreement. One group of heirs of the Sultan of Sulu submitted a certified translation of a Spanish text of the agreement, dated January 4, 1878, which in turn is a translation of the original in Arabic. Under this document, the Sultan of Sulu merely concluded a contract of lease with Baron de Overbeck and Alfred Dent, and granted to Mr. Overbeck the title of “Datto Padajara Rajah de Sandakan” as long as he might live, with the right to levy taxes on the said land, exploit its ores, forest products and animals, administer justice and collect dues and taxes from the traders of said towns. There are also in the files of the Department of Foreign Affairs several English translations (Conklin translation; Saleeby translation on the “History of Sulu” pp. 225-233; Decision of High Court of Borneo citingtranslation in “Treaties and Engagements affecting the Malay States,” by Maxwell and Gibson), which invariably use the terms “lease,’ “cede” and “grant.”

On the other hand, a document purporting to be the British text of the agreement, kept in the files of the British North Borneo Company in London, would seem to show that the Sultan of Sulu ceded and granted to Overbeck and Dent on January 22, 1878,

“all the rights and powers belonging to me over all the territories and lands being tributary to us on the mainland on the Island of Borneo”in consideration of a yearly compensation of 5,000 dollars, together “with all other powers and rights usually exercised by and belonging to Sovereign Rulers, and which we hereby delegate to him of our own free and sovereign will.”

III. On November 1, 1881, the British Government granted a Charter to the British North Borneo Company which, after a recital of the terms of agreement between the Sultan of Sulu and the two representatives of the Company, empowered the Company to acquire full benefit of the said “grant” and “benefits.” Accordingly, Baron de Overbeck and Alfred Dent turned over their rights to the British North Borneo Company, which continued paying the stipulated 5,000 Malayan dollars.

IV. In 1915, Governor Frank Carpenter, head of the Mindanao and Sulu division of the Philippine Government, defined the stand of the United States vis-a-vis the Sultan’s temporal and ecclesiastical jurisdiction over the territories of the Sultanate beyond American jurisdiction, particularly those in North Borneo. He stated and I quote:

“It is necessary, however, that there be clearly of official record the fact that the termination of the temporal sovereignty of the Sultanate of Sulu within the American territory is understood to be wholly without prejudice or effect as to the temporal sovereignty and ecclesiastical authority of the Sultanate beyond the territorial jurisdiction of the U.S. Government, especially with reference to that portion of the Island of Borneo which as a dependency of the Sultanate of Sulu is understood to be held under lease by the chartered company (known) as the British North Borneo Company.”

V. In 1939. a group of heirs of the Sultan filed suit in the court of North Borneo against the Government of North Borneo and the British North Borneo Company for the recovery of the stipulated annual payments. Both defendants admitted their obligation to pay, the only issue being — in view of reported dispute among the heirs — to whom payment was to be made. The High Court of the State of North Borneo, through Chief Justice Macaskie, rendered judgment in favor of the heirs on December 18, 1939.

Crucial Question:

VI. On July 10, 1946, six days after the Philippines became independent, the British Government, by virtue of an alleged agreement between the Secretary of State for the colonies and the British North Borneo Company dated June 6, 1946 — whereby the Company “have transferred and ceded all the said rights, powers and interests to the Crown with effect from the 15th day of July, 1946, to the intent that the Crown should, as from that day, have full sovereign rights over, and title to, the territory of the State of North Borneo, and that the said territory, should thereupon become part of His Majesty’s dominions” — announced, by what is now known as the “North Borneo Cession Order,” that from the 15th day of July, 1946, “the State of North Borneo shall be annexed to and shall form part of His Majesty’s dominions and shall be called, together with the Settlement of Labuan and its dependencies, the Colony of North Borneo.”

VII. On February 26, 1947, former Governor General Francis Burton Harrison (as Special Adviser on Foreign Affairs to the Philippine Government), in a special report to the President of the Philippines, considered this an act of political aggression, “which should be promptly repudiated by the Government,” since it was done by the British Government “unilaterally and without special notice to the Sultanate of Sulu nor consideration of their legal rights.” He added:

“The proposal to lay the case before the United Nations should bring the whole matter before the bar of public opinion.

“Never in history has there been given any people such an opportunity to secure justice by an appeal to the enlightened conscience of mankind.”

VIII. In 1957, the heirs of the Sultan of Sulu issued a proclamation declaring the termination of the lease contract over the territory in question effective January 22, 1958. This declaration was served on the British Government. Since then, the heirs have made claims upon the British Government for the return of the territory, but their claims have been disregarded.

The crucial question, then, is one of ownership: Is ownership vested in the United Kingdom? Does the Philippines have any right to claim North Borneo?

In discussing this, I have taken careful note of the statements of the highest British officials and considered the views of English authorities on international law. In this way, we avoid pointless controversy since the British Government cannot possibly dispute, under the principle of estoppel, its own official stand. There may be a lot of wrangling over what is the authentic version of the agreement of 1878, but there can be no debate on the official British stand on that agreement.

At the time the agreement was entered into in 1878, the British North Borneo Company had no legal personality whatever. It was incorporated by Royal Charter only on November 1, 1881. It is important to note this, since admittedly in 1878, North Borneo was not under the territorial supremacy of any member of the Family of Nations.

Overbeck and Dent, therefore, acquired rights over North Borneo merely as private individuals and no more. Their purported acquisition of territory and “sovereignty” was therefore beyond the pale of International Law. Did the incorporation by Royal Charter of the British North Borneo Company in 1881 create a trading company with sovereign rights — even from the English viewpoint — over North Borneo? This was the very bone of contention between the Spanish and Dutch Governments, on the one hand, and the British Government, on the other, soon after the Royal Charter was granted the British North Borneo Co. It is a matter of record that the British Government had declared that it did not intend to acquire sovereign rights in North Borneo. But the Spanish and Dutch Governments protested that such a declaration was inconsistent with the grant of a Royal Charter to the British North Borneo Company, “invested with sovereign rights by the Native Chiefs of North Borneo, and subject, as regards the exercise of these rights, to the Supreme authority of Her Britannic Majesty’s Government.” The British Foreign Minister, Lord Earl Granville, in a correspondence to the British Minister at Madrid, Mr. Morier (No. 197), dated January 7, 1882, recapitulated “the circumstances under which Her Majesty’s Government acceded to the application of the Company for Incorporation by Royal Charter,” drew attention “to the special character of that Charter,” and explained “its legal effect.” Lord Granville said the British North Borneo Company was in fact established under three Charters: (1) the Charter and territorial concession from the Sultan of Sulu; (2) the Charter and territorial concession from the Sultan of Brunei; and (3) the British Charter of incorporation. Note the following significant passages from Lord Granville’s correspondence:

“The first two Charters, from the Sultans of Sulu and Brunei, are those under which the Company derive their title to the possession of the territories in question, and their authority to administer the government of those territories by delegation from the Sultans.

“The third Charter is the British Charter under which the Company have obtained incorporation and a recognition of her Majesty’s Government of their title to the territories granted. In return for incorporation by Royal Charter, and for the recognition of the Concessions, the Company have surrendered to Her Majesty’s Government various powers of control over their proceedings which, though of a negative character only, are sufficient for the prevention by Her Majesty’s Government of any abuse in the exercise of the authority conferred by the Sultans. It is important to bear in mind that no such control would have been reserved to the Crown had theCompany taker, incorporation in the usual manner by registration under the Companies Acts, and elected to follow their own course independently of Government support.

“The British Charter therefore differs essentially from the previous Charters granted to the East India Company, the New Zealand Company, and other Associations of that character, in the fact that the Crown in the present case assumes no dominion or sovereignty over the territories occupied by the Company, nor does it purport to grant to the Company any powers of Government thereover; it merely confers upon the persons associated the status and incidents of a body corporate, and recognizes the grants of territory and the powers of government made and delegated by the Sultans in whom the sovereignty remains vested. It differs also from previous Charters, in that it prohibits instead of granting a general monopoly of trade.”

In thus differentiating the status of the British North Borneo Company, Lord Granville stated that “after very careful consideration of all the circumstances of the case Her Majesty’s Government decided that the Charter should be granted, and you will perceive from an examination of its provisions that its effect is to restrict and curtail the powers of the Company and not to create or enlarge them.”

In similarly repudiating the Dutch contention, Lord Granville stated that the territories “will be administered by the Company under the sovereignly of the Sultans of Brunei and Sulu, to whom they have agreed to pay a yearly tribute,” and that “the British Government assumes no sovereign rights whatever in Borneo.”

Much the same disclaimer was sounded by the famous Prime Minister, William Ewart Gladstone. Speaking in the House of Commons, he acknowledged that the “remarkable powers” obtained by the British North Borneo Company involved the “essence of sovereignty” but they were “covered by the Suzereignty of the Native Chief.” He declared that no greater obligation rested upon the Government to protect the Company than “to protect any other subject who might be in pursuit of objects not unlawful.”

These authoritative statements show, in brief:

1 . that Overbeck and Dent were not authorized by the British Government to acquire and administer North Borneo; they merely acted in their private individual capacity.

2. that the British North Borneo Company was not invested by the British Government with the public power of acquisition and administration of North Borneo, unlike the different trading companies chartered at the time.

3. that the British Government assumed no rights of sovereignty whatever in North Borneo; and

4. that the British Government explicitly acknowledged the sovereignty and title of the Sultan of Sulu over North Borneo.

Significance:

The classic British text on International Law, a Treatise on International Law by Oppenheim (7th edition, edited by Lauterpacht, 1948), gives us the significance in International Law of the above facts. Oppenheim states that where an individual or a corporation acquires land in countries which are not under the territorial supremacy of a member of the Family of Nations, such acquisition of territory and sovereignty thereon “takes place outside the dominion of the Law of Nations, and the rules of this law, therefore, cannot be applied,” unless the “corporation in question is invested by its State with public power of acquisition and administration.” (Volume I, sec. 209 (2), p. 496). He adds:

“If the individual or corporation which has made the acquisition requires protection by the Law of Nations, he or it must either declare a new State to be in existence and ask for its recognition by the Powers, as in the case of the former Congo Free State, or must ask a member of the Family of Nations to acknowledge the acquisition as having been made on its behalf.” (Id., at 496, 497.)

It is obvious that the British North Borneo Company, as the successor in interest of Overbeck and Dent, has not declared a new State to be in existence in North Borneo; and it is equally obvious that the BritishGovernment has refused to acknowledge, at least until 1946, the acquisition by Overbeck and Dent, and latterly, the British North Borneo Company, as having been made in its behalf.

What, then, is the significance in International Law, of the British Cession Order of July 15, 1946, which states in part:

“And whereas by an Agreement dated the twenty-sixth day of June, 1946, and made between His Majesty’s Secretary of State for the Colonies on behalf of His Majesty (therein and hereinafter referred to as ‘the Crown’) of the one part and the Company of the other part the Company (amongst other things) have transferred and ceded all the said rights, powers, and interests to the Crown with effect from the fifteenth day of July, 1946, to the intent that the Crown should, as from that day, have full sovereign rights over, and title to, the territory of the State of North Borneo, and that the said territory should thereupon become part of His Majesty’s dominions;“Now, therefore, His Majesty is pleased, by and with the advice of His Privy Council, to order, and it is hereby ordered, as follows:“1. This Order may be cited as the North Borneo Cession Order in Council, 1946, and shall come into operation on the fifteenth of July, 1946;“2. As from the fifteenth day of July, 1946, the State of North Borneo shall be annexed to and shall form part of His Majesty’s dominion and shall be called, together with the Settlement of Labuan and its dependencies, the Colony of North Borneo;“3. All persons who on the fifteenth day of July, 1946, are citizens of the State of North Borneo by virtue of the provisions of the North Borneo Naturalization Ordinance, 1931, shall, on that day, become British subjects;“4. His Majesty hereby reserves to Himself, His Heirs and Successors, power to revoke, alter and to amend this Order.”

Note that the Cession Order is convenient in its vagueness as to the exact nature and scope of the rights and interests of the British North Borneo Company. How could it be otherwise in the light of the categorical disclaimers made by Lord Granville and Prime Minister William Gladstone?

Could the British North Borneo Company purport to transfer sovereignty over North Borneo to the Crown? Certainly not. The British Government had made it crystal clear that the Company did not have that power, and that sovereignty remained with the Sultan of Sulu. All that was transferred, in the very carefully worded Cession Order, was the mass of “interests, powers and rights” previously acquired by the British North Borneo Company.

In other words, the assertion of sovereignty over North Borneo by the Crown, effective July, 1946, under its own Cession Order, repudiated and set aside all the solemn Government declarations made by its highest officials; more than that, it threw overboard the sovereignty and title of the Sultan of Sulu which it had acknowledged in the past and completely disregarded the proprietary rights of the heirs of the Sultan over North Borneo. It was, to borrow the language of former Governor General Francis Burton Harrison, “an act of political aggression which should be promptly repudiated by the Government.”

I shall not, at this juncture, belabor the point so ably expounded by the Philippines Free Press writer, Mr. Napoleon Rama, namely, that the agreement of 1878 was just a contract of lease, not a contract of cession. The statements of Lord Granville and Prime Minister Gladstone three years after the contract was concluded, the contemporaneous official communications to and from the Minister of State in Madrid, the yearly tribute of 5,000 dollars to the Sultan of Sulu, and the terms of the “Cession Order of 1946” amply show that no cession was contemplated or ever perfected. A lease arrangement which, according to language scholars, is the English translation of the Malayan word, “padjak,” would seem to be the only other explanation. At any rate in International Law, individuals do not and cannot enter into treaties of cession (whereby sovereignty is acquired) with native tribal chiefs: these are outside the realm of the Law of Nations.

Modes:

It is probable that the British Government, to justify its new stand, will fall back on one of two modes of territorial acquisition in International Law; namely, occupation and prescription.

Occupation is an original mode of territorial acquisition, and is effected through possession and administration of the territory by or in behalf of the acquiring State. The prime object of settlement by occupation is the incorporation of unappropriated territory into the national domain of the acquiring State. Only such territory as is not within the dominion of any State may be the object of occupation. In other words, the territory must be res nullius or terra nullius. The term res nullius, as has been interpreted, does not require that the territory be uninhabited, but that it be not already occupied by a people or State whose political organization is such as to cause its prior rights of occupancy to be recognized.

We must concede that in the past European powers did not recognize the title of settled peoples whose civilization was allegedly below the European standard. The emergence of non-European powers, and the growing importance of new nations in the Afro-Asian bloc, have eroded away this concept. At any rate, insofar as the British Government is concerned, it is precluded from claiming that the Sultan of Sulu had a title or a political organization below the European standard. All we need to do is to refer back to the text, of Lord Granville’s correspondence. Note the last paragraph in his letter to Morier, the British minister at Madrid, portions of which were quoted earlier:

“As regards the general features of the undertaking, it is to be observed that the territories granted to the Company have been for generations under the government of the Sultans of Sulu and Brunei, with whom Great Britain has had treaties of Peace and Commerce. . .”

It would be passing strange now for the British Government to contend that the Sultan of Sulu did not possess either a perfect title or a political organization below European standards, at least insofar as North Borneo is concerned. In the Law of Nations, states the British authority, Oppenheim, the conclusion of a bilateral treaty, such as a treaty of commerce and navigation, implies recognition (Op. cit., Section 75 (cl) p. 143).

THE NORTH BORNEO QUESTION

But this is not all. The important thing is that the Cession Order of 1946, annexing as it does the Territory of North Borneo and incorporating it as part of His Majesty’s dominions, ran counter to and violated:

(1 ) the official declarations of the British Government as to the legal nature and effect of the Agreement of 1878;

(2) the Treaty of Peace and Commerce entered into between Great Britain and the Sultan of Sulu;

(3) the title and rights of dominion which the Sultan of Sulu, on the strength of British admissions, had over North Borneo.

Oppenheim is authority for the proposition that while it is true that States may acquire new territorial or other rights by unilateral acts, such an annexation, without recognition on the part of third States being required for their validity, yet the position is different when “the act alleged to be creative of a new right is in violation of … conventional International Law. In such cases the act in question is tainted with invalidity and incapable of producing legal rights beneficial to the wrongdoer in the form of a new title or otherwise.” (Op. cit., Sec. 75 (b), at p. 136).

Prescription. — Prescription has been defined as the acquisition of territory by an adverse holding continued through a long term of years. The generally accepted concept of prescription in International Law apparently requires the existence of two essential facts, namely: continuous and undisturbed possession, and lapse of a period of time. Hugo Grotius, the father of International Law, laid down the rule that the adverse holding should go “beyond the memory of man. Vattel maintained that possession may ripen into title only after the lapse of a “considerable number of years ” Insofar as the present question is concerned, there may not be sufficient warrant for saying that the British possession was adverse, considering the yearly tributes they have paid to the Sultan of Sulu and his heirs. Their possession from 1946 up to this date, in the light of the continuous protests of the heirs and the termination of the lease, has not been uninterrupted and cannot possibly ripen into a title.

I have heard it said that the Philippine claim may not prosper because of Article 1 of the Philippine Constitution defining the National Territory. Article I provides:

“Section 1. The Philippines comprise all the territory ceded to the United States by the Treaty of Paris concluded between the United States and Spain on the tenth day of December, eighteen hundred and ninety-eight, the limits of which are set forth in Article III of said Treaty, together with all the islands embraced in the treaty concluded at Washington, between the United States and Spain on the seventh day of November, nineteen hundred, and in the treaty concluded between the United States and Great Britain on the second day of January, nineteen hundred and thirty, and all territory over which the present Government of the Philippine Islands exercises jurisdiction.”

I feel that those who argue along this line confuse the concept of national domain with proprietary rights of Filipino citizens over a portion of the earth’s surface. The Philippine Government is now called upon to defend and vindicate those rights, and if, as I know, appropriate arrangements have been made by the heirs of the Sultan of Sulu, with the Philippine Government, there should be no apprehension whatever that this claim will provide undue incentives for mere speculators. In other words, Article I has no applicability whatever to this kind of a claim. In the remote possibility that Article I is made to apply, there is ample room for protection in the saving clause found in said article, in the light of authoritative pronouncements of British officials. We need not even consider the thesis that in 1935, when the Philippine Constitution was adopted by the Filipino people, the Philippines was not an independent State but a mere dependency, and that therefore the restrictive provisions of Article I could not possibly tie the hands of the Republic as soon as independence became a reality.

There is something pathetic in the fact that it took an American official, the former Governor General Francis Burton Harrison, to assess the full import of the Cession Order of 1946. In a special report he submitted on September 26, 1946 in his capacity as Special Adviser on Foreign Affairs to the Philippine Government, he called the Cession Order by its proper name — “an act of political aggression.”

It would seem equally pathetic that some home-grown nationalists have counseled the Government to pursue a policy of fear and inaction.

In 1946, the voice of Harrison sounded like a cry in the wilderness. In 1962, that voice has gained volume and is no longer alone. Just a few days ago, the House of Representatives unanimously passed a resolution requesting the President to take all the necessary steps consistent with international law and procedure for the recovery of North Borneo.

Before the bar of world opinion, the Philippines can invoke the ringing declarations of responsible leaders all over the world — including those of the United Kingdom — who have vowed to end the practice of colonialism in all its manifestations. In recent years, the United Nations has been seriously concerned with the problem of colonialism and has now asked for its speedy liquidation. The North Borneo question should furnish an excellent instance for the British Government to translate a preachment into a cold reality. When in 1946, the British Government saw fit to make North Borneo a colony, in disregard of its previous disclaimers, her policy-makers must have foreseen the inevitable consequences of such an inopportune move, considering the temper of subject peoples all over the world. For the Filipinos, the North Borneo situation is not merely a problem of liquidation of colonialism; it is a question of the return to them of what, in law and equity, properly belongs to them, and which they can rightly call their own.

As I said in the beginning, there should be no apprehension of any rupture in the friendly relations between the United Kingdom and the Philippines. Friends can and should at times disagree. The important thing is that they should not become disagreeable. And like two good friends, the Philippines and the United Kingdom can differ on this point without being difficult. It is merely in keeping with the highest traditions of civility and a mutual respect for the rule of law that the Philippine Government should now, in the light of all relevant evidence, institute the claim and initiate the necessary steps toward the peaceful settlement of the North Borneo question.

The Mindanao problem is ultimately a POWER problem – the power of one group over another. It is a problem of colonization. The fact that there was a law called the Legislative Act 4197 or Quirino-Recto Colonization of Mindanao Act, which was enacted on 12 February 1935 is very telling. The Commonwealth considered the Act as a lasting solution to Mindanao colony. The law enabled a massive exodus of settlers from Luzon and Visayas to Mindanao, with complete government support.

Partly in response to the Act, on 18 March 1935, 120 Maranao datus signed a manifesto, known as the Dansalan Declaration, and submitted it to the US President. The datus opposed the annexation of Mindanao to Luzon and Visayas.

A year and a half later, Commonwealth President Quezon signed into law Commonwealth Act 141 which classified all Moro lands as PUBLIC LANDS, thus making all the Moros squatters in their own homeland.

Today, the social reality constructed by the Filipino leaders since the Commonwealth, supported by the vast resources of the government, has now been fairly entrenched such that the word Colonization or Occupation of Mindanao seems out of place.

The Philippine narrative that is the bedrock of the imagined Philippine nation goes something like this:

The Philippines is one country and until recently, the only Christian nation in Asia. It has minorities, who are also citizens of this nation-state. The citizens are called Filipinos. They belong to one race, one culture, one psychology, one destiny, one history. Those who do not think they should be a part of this nation-state have no choice because there is only one country, the Philippines. The fundamental law of the land is its Constitution.

The media constantly reinforces this narrative. In “Under the Crescent Moon: Rebellion in Mindanao”(Q.C.:2000), top journalists Vitug and Gloria says: “Mindanao was part of the Philippines ever since the Spanish colonizers came and created boundaries in what were formerly trading networks”

HISTORICAL PERSPECTIVE

History is “the act of selecting, analyzing and writing about the past. It is something that is done, that is constructed.” (Davidson and Lytle 1982)

The grand historical narrative is this:

The Archipelago is nothing but a bunch of barangays ruled by datus. “Mother Spain” came to the Philippines and gave the natives Christianity and civilization – education, language, the arts, architecture and even cuisine.

For 350 years, the Spanish nurtured the people and protected them from the murderous raids of the Moros – the pirates

THE TERM FILIPINO

Throughout the Spanish rule in the Philippines, the term Filipino was reserved for pureblood Spaniards, differentiated only as peninsulares (those born in the Spanish Peninsula) and insulares (those born in the Islands). The Christianized natives were never called Filipinos. They were referred to as indios or naturales. Even the mestizos (half-breeds) were not called Filipinos.

In the latter part of the 19th century, Governor-General Clavecilla ordered all indios (except Manila’s local nobility, i.e., descendants of Rajah Suleiman and Lakandula) to adopt Spanish names in pain of punishment if they refused to do so. Thus, present-day Filipinos bear Spanish names. Having a Spanish name does not make one a Spaniard.

When the Aguinaldo government appropriated the term Filipino for the indios, the identification with the Spanish masters became complete. In one semantic stroke, the history of the Philippines became the history of the indios (the present-day Christian Filipinos) and not of the Spaniards (the original Filipinos).

This is a grave malady. By appropriating the name Filipino, the present-day Filipinos think that the Filipinos referred to in history indicate them and not the Spaniards. This makes them identify with the Spanish, forgetting that under Spain, their forefathers were virtual slaves – mandated to do forced labor and were considered eternal minors.

Leon Ma. Guerrero, one of the elites who constructed the “imaginary nation” called Filipino nation, had a hard time translating Rizal’s novel, Noli Me Tangere. In the novel, Rizal used the word Filipino to mean Spaniards in the Philippines which was incomprehensible to most readers in the 1950s who were brought up to believe that the term Filipino meant them, i.e. Christianized natives. Benedict Anderson (1994) wrote :

“…young Filipinos would at once see, in any straight translation from the Spanish, that they do not exist within the novel’s pages. Filipinas, of course appear, but they are exactly what today’s Filipinas are not: ‘pure-blood’ Spanish Creoles.”

Guerrero, in his attempt to fit the Noli into the elites’ “nation-state project”, effectively revised history. The Filipinos in Guerrero’s translation considered both Spain and Philippines as homes, worshiped European-looking deities, spoke foreign languages, alluded to Greco-Roman classical mythology and fell in love with Caucasian ladies. References to colonial abuse were rendered bland and ineffective. And since the modern-day Filipinos believe that they (or their forefathers) were the ones referred to in the book, it is but natural for them to imbibe the thoughts and beliefs of the Noli’s characters. In effect, Guerrero re-wrote the Noli. Jose Rizal must have turned in his grave when the translation was published and made required reading for Filipino students.

And so the confusion of the modern-day Filipinos’ identity continues. The historical narrative continues as such:

In 1896, Bonifacio and the Katipunan revolted against the Spanish. In 1898, with the assistance of Commodore Dewey, Aguinaldo defeated the Spaniards and proclaimed Independence. Soon after, the Philippine-American War erupted and by 1902, it was officially over. Philippines became an American territory.

New Filipino leaders – Quezon, Osmena, Roxas, etc. – emerged. America bestowed democracy to the Philippines. America pacified Mindanao. Quezon et al worked for Independence. America declared a Commonwealth and gave Filipinos self-government. World War II came and Filipinos fought side by side with Americans against Japanese. After WWII, America granted Philippine Independence. And the Philippines is now a democratic republican nation with a homogeneous people and culture, thanks to Mother America

In short, the Moros and Christian Filipinos were colonized by the Spaniards and Americans and they share the same colonial history. The only difference is that the Moros were mostly bandits and so had to be punished (Spanish “punitive expeditions”) every so often, as the grand narrative goes.

And since Philippine history books recounting events from 1521- 1886 were about the Spaniards in the Philippines including Philippine literature like Noli Me Tangere, the Filipinos identify with the Spaniards.

The Christianized Filipinos’ (or Indios’) historical experience with the Moros was fret with horrors. Caught between the Moros and the Spaniards, the Indios suffered terribly from both parties. Forced to side with the Spaniards, they bore the brunt of Moro retaliatory raids in their communities. And to ensure their cooperation against the Moros, the Spaniards demonized the Moros in their literature, church sermons and stage plays like the moro-moro where the Muslim is always the villain.

When America gave Moroland to the Filipinos in 1946, the Indios (now called Filipinos) found themselves, at least theoretically, masters of the Islands. The Colonization of Mindanao was pursued vigorously with slogans like “Mindanao, Land of Promise” to entice the Indios to settle in Mindanao. Finally, the Indios became colonizers.

Filipino leaders promoted the slogan, “Go South, Young Man!” imitating the slogan “Go West, Young Man” which the Americans used to promote the colonization of the Western United States which belonged to the American Indians. And to make the analogy even stonger, the Indios referred to the Moros as Tribes just like the Navajo or the Iroquois.

In constructing the “Filipino nation”, the Grand Narrative of the Christian Filipinos and the government is embodied in the “One-Nation Theory.”

One-Nation One-History Syndrome

The Sultanates of Sulu and Maguindanao were established ca. 1400’s. According to “official” Philippine history, the Philippines (Luzon, Visayas, Palawan and Mindanao) was discovered by Fernando Magallanes in 1521. However, historical accounts say that Mindanao and Palawan were already known to the rest of the world way before that time.

If one were to visit the Malacañang Museum, a guide would point out a 16th century map that he/she would describe as the oldest map that shows the Philippines. A closer look at it would reveal that the map indicates only Mindanao and Palawan. Luzon and Visayas were not yet “discovered”.

The official historical view claims that 350 years of Spanish rule in the Philippines included Moroland. Spanish attacks against the Moros were called “punitive expeditions against rebellions.” Moro victories over the Spanish were denied or ignored. Moro raids on the Christian natives were called pirate attacks.

This is what can be called “the one-nation one-history syndrome”. This syndrome propagates the myth that the present-day Philippines has always been one nation sharing one history. It is alleged that the only difference between the Moros and the Christianized natives (indios) was that the Moros continually resisted while the indios resisted only intermittently (Dagohoy Rebellion, Diego Silang rebellion, etc.)

There is a preponderance of evidence against this myth. While the Indios were under Spanish colonial rule, the Moro sultanates thrived. The Moros were considered sovereigns by European powers, including Spain, as proven by treaties between them. Even the US signed the Bates Treaty with Sulu thus proving that the Treaty of Paris was not sufficient or even valid in the case of Sulu. Primary sources abound in the archives not only in Manila but also in Madrid, London, and Amsterdam.

BANGSA MORO (Moro Nation)

In the late 1960s, the Moro Young Turks led by Abbas, Jr., Misuari et al, supported by their elders proposed another narrative: the Bangsa Moro nation as distinct from the Filipino nation.

This Bangsa Moro nation concept is steeped in history, with the Moros unconquered by colonizers and as great defenders of Islam.

Graeme Turner (1993) says that “implicit in every culture is a ‘theory of reality’ which motivates its ordering of that reality into good and bad, right and wrong, them and us, and so on.”(p.133) The belief system produced by this ‘theory of reality’ is called ideology.

Ideology and history are both social constructs. Turner says, “Ideology works to obscure the process of history so that it appears natural, a process we cannot control and which it seems churlish to question.” (Turner, Graeme (1993) Film as Social Practice London: Routledge)

A nation’s collective memory is complex and in continuous flux. “It is basically made up of stories: the myriad stories which people tell each other; and, more significantly, the mass mediated narratives of a nation’s ‘official’ history, told in books and other cultural artifacts like television and feature films.” (Ituralde 1995)

TWO SOCIAL CONSTRUCTS / NARRATIVES

In the Mindanao Conflict – two constructs are fighting – the “Filipino nation” construct as created by successive Philippine governments and the Bangsa Moro construct exemplified by the MNLF and MILF.

On the one hand, there is the “one-nation narrative” that asserts the indivisibility of the “Filipino nation”, proud of its Christian religion and Western heritage and identifies with the Spaniards of historical texts. This group believes in “democracy” defined as rule of the majority.

On the other hand is the Bangsa Moro narrative that gives prime importance to the Islamic religion and Moros’ historical fight against Westerners. Believers in this narrative hope to get back their former territory and freedom.

With two diverging social constructs, it would be very difficult to find a middle ground. A million dialogues will not accomplish anything if the premises of both groups are clearly divergent.

With number and over-all resources on its side, the Christian Filipino would not easily give in to any demands of the other party. The logical thing to do would be to convince the other party of the soundness of the “one-nation” principle and debunk the Bangsa Moro or Moro nation theory by emphasizing on the divisions of the Moro nation.

Appdurai (1996) says: “Through ‘print capitalism’ (Benedict Anderson 1991) and ‘electronic capitalism’ such as films and TV (Warner 1992, Lee 1993), citizens imagine themselves to belong to a national society. The modern nation-state in this view grows less out of natural facts – such as language, blood, soil and race – and more out of a quintessential cultural product, a product of the collective imagination.” With all resources at its command, the government can simply reinvigorate its construction of the reality of “One Filipino nation”.

The dominant group will insure that the received reality prevents an examination of the non-viability of present situation (one-nation principle).

The Memorandum of Agreement on Ancestral Domain (MOA-AD) between the Government of the Philippines (GPH) and the MILF was junked and the latest MILF-GPH talks were stalled because the dominant group refuses to consider that the status quo is not viable. In the Filipino grand narrative, there is only One Constitution for ALL citizens just as there is one “national language, one national anthem, one national dress, etc.” There is only one government, one security force, etc.

While the “Filipino nation” has been continually constructed since the Commonwealth, the “Moro Nation” concept came up only in the late 1960s. And because of lack of mass media and other resources, such concept has not yet taken root as much as the Filipino nation.

Also, for centuries, the Moro groups have been keenly aware of their own history individually – Sultanates of Sulu, Maguindanao and Buayan and the Pat a Pangampong ko Ranao. These were virtual nation-states and acted independently of fellow Moro states.Thus, many Moros are still not comfortable with the notion of one Moro nation.

REMEDY:

Both sides must examine their theories, assumptions, axioms, etc

History is a construct. History is used as the “memory” of another socially and culturally constructed concept, the nation. But what is constructed can be re-constructed. For the Filipino nation to find its Identity and be at peace with the Moros, it is high time that it’s “memory” be re-investigated. Philippine history does not need re-construction. It merely needs re-discovery.

Using new approaches like microhistory, forgetting the grand narratives and keeping an open mind, Moros and Indios might find that they have many commonalities and that in many ways, they do have a shared history and be better off with a shared future, where power is equitably distributed and shared.

We don’t have to belong to One Nation. But we can belong to One State. There can be MANY NATIONS in ONE STATE. There can be many nations in a Bangsa Moro (Moro Nation) and many more in the Filipino nation just as there are many nations in a British or German nation and much more in a European Nation.

The dissolution of the USSR, Yugoslavia and other nation-states born after WWII as well as the many problems experienced by many other nation-states like Thailand, Myanmar, Iraq, Philippines, the Middle Eastern countries, etc. means that the “nation-state” project of the Western world has failed. A new system may be the way of the future: nations-state like the European Union – many nations in one state.

RECOMMENDATIONS TO THE YOUNG MOROS / INDIOS:

–Study history – Moro, Filipino, Islamic, World history

–Practice critical thinking – do not believe books or teachers unless their arguments are backed by proofs – documents and logic.

The Sultanate of Maguindanao, the lower valley (sa ilud) kingdom, was a harbor sultanate relying heavily on trade and naval power. At the height of its power in the 17th century under Sultan Qudarat and Sultan Barahman, Maguindanao was the acknowledged overlord of all Mindanao, Sulu and even Borneo. The last Maguindanao sultan, Sultan Mangigin, died in 1926 during the American Occupation.

Sultan Qudarat of Maguindanao

The Kingdom of BUAYAN The Sultanate or Rajaship of Buayan, the upper valley (sa raya) kingdom, relied on its rich agricultural lands and had the support of a great number of non-Muslim Malay tribes. The ruler of Buayan chose to stick to the old title of Rajah (a Hindu word for King) to emphasize the fact that the House of Buayan dates back to the Sri Vijaya and Majapahit empires that encompassed most of Southeast Asia. Buayan’s power was eclipsed by Maguindanao during the time of Datu Buisan, Qudarat’s father.

Around 1875, Datu Utto, son of the late Rajah Marajan ud-Din of Buayan showed great organizational skills by uniting the Buayan principalities. His wife Rajah Putri was the daugther of the 18th Maguindanao Sultan, Qudratullah Untung. His uncle, Datu Bayao, who succeeded his brother Rajah Marajan ud-Din, abdicated the rajahship in Datu Utto’s favor.

Datu Utto then proceeded to take control of the Pulangi, including the Maguindanao sultanate (because of him, there was no Maguindanao sultan from 1888 to 1896). Buayan almost regained its old glory when its datus and warriors practically wiped out the remaining Spanish forces in the late 1890s. When the Americans came, Buayan led the fight in Mindanao.

The old rajah, Datu Utto of Buayan

With old age creeping up on him, the old Datu Utto (a.k.a. Rajah/Sultan Anwar ud-Din) turned over the rule of Buayan to his young cousin Datu Ali, the rajah muda of Tinunkup. Unfortunately, Datu Ali, who was about to finally unite Maguindanao and Buayan, was killed by the Americans through treachery of some Moros.

Datu Utto’s widow, Rajah Putri, became the wife of Sultan Mangigin, the last Sultan of Maguindanao.

During the American Occupation, the powerful non-royal Moro Chinese datus took over the leadership of the Pulangi and collaborated with the Americans. Thus ended the rule of the royals in Maguindanao and Buayan.

The Confederation of RANAO sultanates

Near the center of the island is the Lake (Ranao), the highest lake in the Philippines. Around this lake live the M’ranaos. Contrary to what some people believe, the Ranao sultanates were never subservient to the Maguindanao royalty. Datu Dimasangkay, the uncle of Qudarat, married into M’ranao/Iranun royalty. From then on, the M’ranaos/Iranuns became firm and loyal allies of Maguindanao royalty. Perhaps it was because of the M’ranao/Iranun connection that Buayan’s power was eclipsed by Maguindanao in the Pulangi area. It must be noted that when Qudarat was defeated by the Spaniards, he retreated to his relatives among the M’ranaos/Iranuns.

Thus in 1639/40, the Spaniards under Captain Francisco Atienza, in his pursuit of Sultan Qudarat, invaded Ranao. The Spanish colonization attempts ended in failure and they never returned to the land of the M’ranaos until 250 YEARS later.

In 1891, led by no less than the Spanish Governor-General Valeriano Weyler, around 1,250 Spaniards with their indio (Christianized natives) subjects attacked Ranao. They met stiff resistance, especially in Marawi with the strong cotta (fort) of Datu Amai Pakpak. In 1895, the Spaniards tried again, this time with around 3,000 Spanish troops and countless indio subjects. The M’ranao datus fought valiantly but many perished including Datu Amai Pakpak himself. But the M’ranaos laid siege to the Spanish garrison in Marawi.

A year later, the Philippine Revolution in Manila erupted.

Datu Amai Pakpak, hero of the

Battles of Marawi 1891 & 1895

The Sultanate of SULU

The Sultanate of Sulu was founded ca. 1400 by Syed Abu Bakr, an Arab who claimed descent from the Prophet Muhammad, p.b.u.h. Syed Abu Bakr took on the regnal name Sharif Hashem, perhaps to emphasize his claim to the Hashemite bloodline. The Sultan of Sulu held sway over the Sulu Archipelago, Palawan, and later North Borneo (now the Malaysian state of Sabah). The Zamboanga peninsula’s ruler changed depending upon the vicissitudes of fortune. Maguindanao, Sulu and the Spanish took turns in ruling Zamboanga, known locally as Samboangan.

SULU FLAG

Central Star represents Sulu, others represent

Kalimatan, Basilan, Sabah and Palawan

PALAWAN

Palawan Island used to be a territory of the Sultanate of Brunei. In the 1660s, after the successful intervention of the Sulu Sultan in the dynastic quarrel in Brunei, Sultan Muaddin of Brunei gave Sabah and Palawan to the Sultanate of Sulu.

In December 1893, due to old age, Sultan Harun ar-Rashid abdicated in favor of his cousin Jamal ul-Kiram II. He transferred his residence to Palawan and used the title “Sultan Jubilado de Palawan“. The Spanish continued paying him his monthly honorarium as sultan as per their agreement. He died in April 1899. Thus, at the end of the Spanish era and the beginning of the American era, a Sulu Sultan reigned over Palawan.

During the dynastic war in Brunei in the 1650’s between Sultan Mu’adin and Sultan Abdul Mubin, the former asked the help of the Sultan of Sulu (Salah ud Din Bakhtiar). The Sulus came to the aid of Mu’adin and defeated Abdul Mubin. In exchange, the victorious Brunei Sultan gave Sabah and Palawan to the Sulu Sultan. European powers recognized Sulu’s sovereignty over Sabah. Eighteenth and nineteenth-century European maps usually indicated North Borneo as “territories of the Sultan of Sulu.” On Jan. 22, 1878, the Sulu Sultan Jamal ul Azam leased Sabah to Baron Overbeck. The Sulu Sultan also gave Overbeck the title of Datu Bendahara and Rajah of Sandakan, thus making him his subject.The Sulu royalty has NEVER given up its claim over Sabah or North Borneo. The State of Sabah still pays its annual rent to the Sulu royals.

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This was posted in The Setting Sun on April 16, 2007. This was posted in my previous (now defunct) and present websites much earlier.================================================

Mindanao, Sulu and Palawan comprised the Land of the Moros since the 13th century. The lands north of it like the Kingdom of Manila were invaded and colonized by Spain. The Moro sultanates — Sulu, Maguindanao, Buayan and the Maranao confederacy — however fought and maintained their independence until the coming of the Americans in the beginning of the 20th century.

The 16th century European map below proves that Mindanao was already known to the world even before the so-called “discovery” of the Philippines by the Portuguese explorer Ferdinand Magellan.

When Ferdinand Magellan arrived in Cebu in 1521, an island north of Mindanao, he met with the Cebu King, Rajah Humabon. The Spaniard immediately introduced his religion, Roman Catholicism to the natives, and planted a wooden cross to commemorate the arrival of Christianity in Asia. This angered the Muslim religious leader Cali Pulacu (known to the Filipinos as Lapu-Lapu), who protested the presence of the foreigners. Magellan, in typical European arrogance, led his men to the neighboring island, Mactan, where the Cali (meaning judge) lived. Magellan met his death at the hands of the Muslim Cali, thus depriving him the honor of being the first man to circumnavigate the globe. However, his flagship, the Trinidad, was the first ship to circumnavigate the globe (at least according to Western documents).

In 1571, Miguel Lopez de Legaspi arrived in Manila, in Luzon Island, north of Cebu. Manila at the time was ruled by Muslim Malays from Borneo. Rajah Matanda ruled Manila together with his teenage nephew, Rajah Suleiman, the Rajah Muda. Suleiman’s elders, including his other uncle, Lakan-Dula of Tondo welcomed the foreigners. But the young prince realized that Legazpi had devious intentions. He declared war against the Spanish. Without the help of his elders, Rajah Suleiman fell in battle. Rajah Muda literally means Young King but Malay sultanates use this title to denote Crown Prince. But the Filipinos celebrate Rajah Suleiman as the last king of Manila.

The Spanish conquistadors could not believe their eyes. It was not too long ago when they revolted and drove away the Moros (Moors) from Spain. And now, halfway around the globe, they met them again.

The Spanish differentiated the two natives of the archipelago into Moros (Muslim Malays) and Indios (pagan Malays). They then formulated their simple policy regarding the natives — convert the Indios to Christianity and kill the Moros.

And so, for about three hundred and fifty years, the Spaniards tried their best to Christianize the Indios and annihilate the Moros. They succeeded in the former but failed in the latter.

In 1898, the Spanish left and the Americans came. Again the Moros fought. In 1946, the Indios became masters of the Philippine Islands. In 1972, the Moros resumed their fight.